汉以上有说无方。由汉以下方与说始备。说不乖理。方不违义。斯其为良医矣。古之医有俞跗。渤海秦越人。其为
术不止汤熨针石。能视见人五脏 结。割皮解肌。湔浣肠胃。神秘精妙。咸可为后世法。汉仓公得黄帝扁鹊脉书。其言
人生死不爽毫发。司马迁备载之。后世多不晓。然其意则微矣。医之攻疫。犹将之制敌。善将者不择人而战。善医者不
择病而治。余观韬钤诸书。阴阳变化。纵横间谍。天地人事之纪。莫不详究。下至云鸟龙蛇八阵六花之奇。进退倚伏战
守攻围之具。条贯靡遗。真可为用兵之权舆矣。然敌之来。虚实HT 瑕。其机难测，而其为变无穷。胜败死生。
在料量
呼吸之顷。不可尝试而冒为之者。则决策发奇运用之妙。存乎其人。医之为道。亦若是而已。目者肝之外候。五脏六腑
之精气。上注于目。故火乘肺白轮赤。火乘脾肉轮赤。火乘肝肾黑神翳。心君火动。则各有所乘。五脏之虚实。六气之
乖和。皆应于目。医者视形色。察脉理。审度量。立规矩。知其有余不足。与法之顺逆。然后可以为施治之。则此龙木
集之所由作也。立论精微。布法该核。深有得于俞扁仓公神髓。理由说阐方以义裁。不啻如孙吴之法。严整疏远。可以
待胜乎敌。而生死起废。应手而得者。惟在人善用之耳。
毅所侍御黄公。患其集未广布。命梓之以传。其仁溥矣。公观风海表。荒陬僻邑。咸所爱HT 。其民之欺蔽于豪
强。
网络于诛求。靡烂于棰楚敲扑之下。盖蔽而不获伸者。不有妨人之苦于懵瞽者乎。殆有甚者。又不有精神内竭。目系上
强。惧旦夕陨弃而不克救者乎。其未经历与所未廉得者。困苦憔悴之状。不亦有如是之极且急者乎。公见之必尽悯之。
不欲其夭废而安全之者。其亦有所处矣。生人之心一也。起废疾则思广其方。理天下则务平其政。公佐天子出治调变之
任。亦尽是心而已。常郡侯浠桂。朱公 以公命属文于余。余不佞。不能为文。惟推公之心以为侯告。侯曰然。遂书之。
万历乙亥岁春三月吉日
赐进士出身奉政大夫广东按察司佥事前南京兵部车驾司郎中王问撰
汉代以前，只有医理论述而没有具体的方剂。从汉代开始，方剂与理论才逐渐完备。理论不违背医理，方剂不背离义法，这就可以称为良医了。古代的医生有俞跗、渤海人秦越人（即扁鹊），他们的医术不仅仅局限于汤药、热敷、针刺和砭石，能够透视看到人体五脏的结滞，割开皮肤、解剖肌肉，清洗肠胃，技艺神秘精妙，都可以成为后世的典范。汉代的仓公（淳于意）得到了黄帝和扁鹊的脉书，书中关于人生死预断的记载没有毫厘之差，司马迁在《史记》中详细记载了这些内容。后世很多人不理解其中的深意，但其含义是微妙深奥的。医生治疗疫病，就像将领指挥作战一样。善于用兵的将领不会挑选敌人来打，善于治病的医生也不会挑剔病症而不去治疗。我观察兵书韬略，对阴阳变化、纵横捭阖、间谍策略以及天地人事的规律，无不详尽探究。下至云鸟龙蛇八阵六花等奇谋，进退倚伏、战守攻围的手段，条理贯通，毫无遗漏，这真是用兵之道的开端啊。然而敌人的来袭，虚实变化、瑕疵弱点，其机微难以预测，而且变化无穷。胜败生死，往往决定于一念之间，不可轻率尝试或贸然行事。因此，决策出奇、运用之妙，全在于人的智慧。医学之道，也是如此。眼睛是肝脏的外候，五脏六腑的精气都上注于目。所以火邪侵犯肺，白轮发红；火邪侵犯脾，肉轮发红；火邪侵犯肝肾，黑神出现翳障。心君之火发动，则各脏腑有所受累。五脏的虚实、六气的乖违调和，都会反映在眼睛上。医生通过观察神色形态，诊察脉理，审度病情，确立规范，知道病证的有余和不足，以及治疗方法的顺逆，然后才能实施治疗。这就是《龙木集》编纂的原因。本书立论精微，布法严谨，深得俞跗、扁鹊、仓公的神髓。道理由理论阐明，方剂以义法裁断，不仅像孙武、吴起的兵法那样严整疏远，可以战胜敌人，而且能使生死起废，应手而愈，这全在于人们善于运用罢了。
毅所侍御黄公，担心这本书未能广泛流传，命令刻印以传播它，他的仁德真是广博啊。黄公巡视海疆之外，荒远偏僻的城邑，百姓都爱戴他。那里的民众被豪强欺压蒙蔽，被苛捐杂税所困扰，在鞭笞拷打之下糜烂痛苦。大概那些受蔽抑而无法申冤的人，难道不比那些因愚昧无知而导致失明的人更痛苦吗？恐怕还有更严重的情况，比如精神内竭、目系上强，担心早晚死亡而无法救治的情况。那些未曾亲身经历或未完全了解到的困苦憔悴状况，难道不是也有如此极端且紧急的吗？黄公见到这些情况必定会极度怜悯，不想让他们夭折残疾而希望他们平安，他一定有自己的处置办法。救人的心是一样的，治疗废疾就想着推广方药，治理天下就致力于公平政事。黄公辅佐天子承担出外治理调变的职责，也是秉持这颗心罢了。常郡侯浠桂，朱公奉黄公之命委托我写这篇文章。我不才，不能写出好文章，只是推究黄公的心意来告诉侯爷。侯爷说：“是这样。”于是写下了这篇序。万历乙亥年春三月吉日，赐进士出身、奉政大夫、广东按察司佥事、前南京兵部车驾司郎中王问撰写。
Before the Han Dynasty, there were discussions on medical theories but no specific prescriptions. From the Han Dynasty onwards, both prescriptions and theories became complete. When theories do not deviate from principles and prescriptions do not violate righteousness, one can be considered a good physician. Ancient physicians such as Yu Fu and Qin Yueren (Bian Que) of Bohai possessed skills that went beyond herbal decoctions, hot compresses, acupuncture, and stone needles; they could see through to observe blockages in the five zang organs, cut skin and dissect muscles, and wash out the intestines and stomach. Their techniques were mysterious and exquisite, serving as models for later generations. Cang Gong (Chunyu Yi) of the Han Dynasty obtained the pulse manuals of Huangdi and Bian Que. The records regarding the prediction of life and death had not the slightest error, which Sima Qian documented in detail. Many later people did not understand them, yet their meaning was subtle. Treating epidemics is like a general commanding troops. A skilled general does not choose whom to fight, just as a skilled physician does not choose which disease to treat. I have studied various military strategy books, thoroughly investigating changes of yin and yang, strategies of vertical and horizontal alliances, espionage, and the laws of heaven, earth, and human affairs. Even down to the wonders of the Eight Formations and Six Flowers resembling clouds, birds, dragons, and snakes, as well as tools for advance, retreat, reliance, subversion, battle, defense, attack, and siege, everything is systematically recorded without omission. This truly marks the beginning of military strategy. However, when the enemy attacks, the opportunities are hard to predict due to their voids and solidities, flaws, and infinite variations. Victory or defeat, life or death, are decided in the blink of an eye. One cannot attempt or rashly act. Therefore, the subtlety of decision-making and employing extraordinary measures lies in the person. The way of medicine is also like this. The eyes are the external manifestation of the liver; the essence and qi of the five zang and six fu organs ascend to the eyes. Thus, if fire pathogen invades the lung, the white wheel becomes red; if it invades the spleen, the flesh wheel becomes red; if it invades the liver and kidney, black spirit opacities appear. When the Heart Fire moves, each organ suffers accordingly. The deficiency and excess of the five zang organs, and the disharmony of the six qi, all manifest in the eyes. Physicians observe color and form, examine pulse patterns, assess measurements, establish standards, determine surplus and deficiency, and judge the appropriateness of treatments, thereby enabling therapeutic intervention. This is why *Longmu Ji* was compiled. Its theoretical propositions are refined, its methods comprehensive and rigorous, deeply inheriting the spiritual essence of Yu Fu, Bian Que, and Cang Gong. Principles are elucidated by theory, and prescriptions are judged by righteousness. It is as strict and orderly as the methods of Sun Wu and Wu Qi, capable of defeating enemies, and bringing the dead back to life and restoring the disabled with ease, depending entirely on proper application.
Eunuch Huang, who served as an attendant, worried that this collection had not been widely disseminated and ordered it to be printed for transmission. His benevolence was indeed extensive. While inspecting regions beyond the seas, including remote and isolated towns, he was loved by the people. The common folk there were deceived and oppressed by powerful families, burdened by extortionate demands, and ruined under the lash of corporal punishment. Are those who are suppressed and unable to voice their grievances not more suffering than those blinded by ignorance? Perhaps even worse are cases of internal exhaustion of spirit and stiffness of the visual system, fearing imminent death without hope of rescue. Have you not encountered situations of extreme distress and urgency that are equally severe? Upon seeing these, Huang would surely feel deep pity and seek ways to prevent premature death and disability, ensuring their safety. He must have his own solutions. The heart to save lives is universal: treating disabilities leads to broadening prescriptions, while governing the world involves striving for political fairness. Huang assists the Son of Heaven in administrative duties and adjustments, driven by this same heart. Xi Gui, the Prefect of Chang Commandery, and Zhu Gong, acting on Huang's behalf, commissioned me to write this text. Though unskilled in literature, I merely expound upon Huang's intentions to inform the Prefect. The Prefect agreed, saying, "So it is." Thus, this preface was written. On an auspicious day in the third month of spring in the Yihai year of the Wanli era, Wang Wen, Jinshi graduate, Official of Gentleman Rank (Fengzheng Dafu), Assistant Investigator Censor of Guangdong Provincial Surveillance Commission, and former Director of the Carriage Division of the Ministry of War in Nanjing, composed this.